Malini July 1997

8/3/2019 Malini July 1997

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VotIX JULY, 1997

Abhinavagupta about Malin;q,;;q C I" " 1 f l f f t l P i , s q ' 4 , 1 4 1 1 iq i I _ , ' 4 If1I I qd l-rd ~''1riI.''III,i~,'''4", . n q l f t = t = f t tcltll:l:SriMellinl Devi is ever victorious. In union'with . her all the treatises of non-duo listieorder-achieve the nature of divine potency.

T,.A~A.,XXXVII

'ISHWAR A,SHRAM' TRUS,TI S , H B E R ~ , ' I ( N " : I S " . , D ' ) \ i T - ' ) " S , ' R l N ~ " " " , " " , ' A " ' " I G - 'A ' I? K A " ' . ' " ,S , ' , 'H - M " ' I R ' . , : ,_" " ,, .c__, " ':, "1..fi",,, '., ' " " J.:~, I ","".",


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Board of Trustees :Sri Inderkrishan Rai a

(Secreta ry/Trustee}:'ri Samvit Prakash DharS ri Brijnath Ka '1S r i Mohankrishan Wana l

Edi.toEialB,oard ':Sushri PrabhadeviProf. Nilakanth Our -00Pand 1 l J anki natb K aul 'Kamal'P rof. M akhanlal K uk ']00Sri Somna. lh SaprooS ri Vijay K umar K au l[Co-ordinator forDie/hi & Srinagar Branch)

Pllb ,l i sJ iers , :Ishwar Asbram TrustIshber (Nis hat), Srinagaras hmi r.

S ti. B r ~ j Moh an[Co-ordinatorfor Iammu Branch) '.

Admi"f'i-atrati'f'e Qlfice ~~2-Mohinder NagarCanal RoadJ ammu Tawi - ~80002,Tet : 55,5755

aranc,h OJ li ce : .Ishwar Ashram TrustDe]bi ChapterC/o Capt, KachrooJ-77' K alkaji, . ew Delhi - 110019T ie . : 6430226

July 199f7. rice : Rs, 15.00

Ish w ar A sh ram Trust

Produced on behalf of Ishwar Ashram. Trust- ~ . 2 " 1 . 12'-1568 ..327-1568y Paramount Primographics, Daryaganj, New Delhi- .'. ~


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..

fijtp "'l ~ : Contents~L I Siva Sutra Sviimi Laksmana 1010. ..Ma/li i ,~aj

D r. B ~ N . Pand't611

,~at ainment in K a shm ir Saivism John H . Hughes 174,., S elf-Enq uir y is Gayatri5~ Sri Rudram in Saivagamas

st: Jankinath K aul' Kalnal 25Sh. Daleep Thusu 28

6 , . f E t i l t P 1 ' ~ - 'e 4 l P d ~ ( q li j i a l b 4 4 = = t r fW (& J ,~ q f 4 1 X f };~ \[ 4Q'Ilf\if

7. ~1k1cii"Ctlf~(lqll-~ f c t ~ ~ , ~8 II at l fd ,2 1 I f - f J f

(i\q1 I ; i f I ~ 4 1 - l h 't1 rt

1r i t a '1 '1 'd4?~a ?IF{- g W mfiC f;( ~ ~

3'03640'

II'

43

( 3,


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~ Efi~' "ifil -6~t : ; c f i 31'1fi-Fld ~~G f1 ~ 1 : iP4~ - a n ~ m~\f f l f S N R = r6il~ln(11 ~~Q ; , r l i X 1 1 4 p 1f 1T{ = E 1 6 1 ' : : r T ' ~ ~~all ~ ~ J~ ~ ~ q:it t r f f ~ ?frifiFi C f f i3fjcqq"itfll ~'~~(rq= 1 - ~ ' ' I f ' ! f f i T ~ ~lcr-rclcl '~~ ~ d ' " '4 til- e h l l "41~ t r f l T ':iiId~tm IfG ij-~~{I\ii Cfill1~(fl2r(1 ' W i f i \ J 1 ') q 4 1 , ~ ~ e m Chp=iC f 1 (f f l ~ I 3'9cfi m ~ a S J ~ 3f?Z~'~ ' a:tG ~ '41E11"JQ:~~ 'q:ij ~ lUd '~'~~r am~: , ' Y l f f f I F 6 t 1 Cf)(m ~j' !!,~,qilT{~C f iH t l t i q ~ 3U q(0I q;) ~ 2 ~'Efi 0 3\N1 q t1 l\ i 1 1 t i l ~ i au&{ IFf4 6f i tq: ; ; : 3 / 1 ' Q t l i (1(f;t q , R 1 C fii E f qir~It52. e , f ) O f " C f i & l l ~oi liChlf t ~ cfil'~ c o { n r " : i l l ~ ~ 1 4 6 ~ r q ' ! f t 1 'q ir ~ '~ ~ n ( 1 < : 1 tilQ~11 q){ ~ " i t ~ 2fi{fn ~'~, 2fi~~ cf i~' 'tr-

ttt(!lij ~ :qf6ql a r . = t P f t , 3 f " ' r ~ f ~ t l r a q , S f il , = t I' ' 6 1 ~ 'llP I i'I'1= tr 'd 1 : : " fgaT~ '~,-1 =r 'F~sit q Ii1 m I I. -~ ~ u f 4 1 $~~lpt4Iif 1f\ ~,~Jj -q\$~(1 i~ c f . r ' ~ 3 ' 1 , = : = t 1 . ,q~GI~t"R:I ':; r 'ifr{ 'iiR ~~H"I

~~'3I;a{f! (J~Uf'1"9:U~I'Ciir" 1 , ~ ~m~~ !!,tiil { e r n ~'fI ~f1d4R1Cf:)~ i'4i1 ' Y"q\ ';q ~~( ~ \ijl 'q ~ c n ) ' ~ e n , t 1~ '1 11 i1 il lfQ l! : I

fI~Q , q 6 " I(FJ1, ~ ~ . q 1 1 T f l ~ ' 2 f f t jf H,I i i~f~: { ' l ~ } ~ ~"ri1 (oif c o r q ~ i11 reqRt!l l jqftq 1 0 {'q~ T i A 1)'t i 4 1 dchi c f ; ~ 31q ~ ( Q"9.;f t1 ~?flT - ~ - t1 ;q ~ 1 fq l1 1t1 ~ ~ it ~~Gfi '11f f~ ' a f ; m - 1 f { , : u ~ ;g 1 6 fI ~ ~ ~ q ir~l1~ ~ ' , :g A P = i ~ I I , t t St{ 3fii,~~i: 1 anaqiG~ ~ ~ - m - " 3 ~I ~ ~ e c h l 61~rr-~;';H1a f r t ~ q :;r ~ at '1 1 o q r J ~ r~ ~ - ~ , (1J 1 1 1 1 1'~ ,t l f 4 ~ 1 ( 4 ' 1 1 Q~C h ~,61 1~ ~ cf; 'ft1t{ - q t : a : n - c n r :e q ; . q ~ ~ . ~ ~ ~G6''it 5 I{ II L\if ~ 3 1 r t ' " " 4 ~ ~ t a - : q l ~ f r c f l e : cf ; llfiulIH -~q - q i t 6 ; l T c f f i " E f r ~ ; q j ' , : f r ~ .-q~fff i i~ '~ r~HI~ 5fIC{Urr~' fq ' iiu~ f iRIt11~!1 ~ ~ ~ i t ' ~ ; g i $ T ~ 1 I 0 ' R ~ fitf:=tll~"ijl~ ~ i ! l ~n~ d r f l e f i req:"Pllrif a P 1 ' ~ a : r r 1 1 T U ~ ~ , ~ 3 lT ~1 l ~ ~ rOJ,Eti~t7l~,{g1fr~l,i'~ ']fff 3 1 eGii1 P I ~ Cf) e 1 '1 f1 C il ~ \~~rrrr~i t 4 1 C c ' t l 9 i - c n r q rt,eHt q y ~ O JC " l ~ 1 Qi e n r r rtfi~(1 I ! 1 ~ ' 8i~~ I I I I

~ 3 " I ' " ~ 1 -n'o t f t ' 'i'l t 1 ~ fc p "II fM q , '~ 1 Q ~ O a i c n itWt~ ' i\ : i .{ @ q ~t o m ~ qir~tgl::Ucl J iCfil l l ~=qd 1 1 4 ; ~ ~ I 6hr 4 1 { ~ q~ ~i1' cf ; if ~'"iI f f i d a:fI J I I if A tift i~t{~; 3 i n- ~ ~ ~ I '1_fttqH C f I T trifrftU \~iCfi' f E t ~;q 1 1 l;qp :f [ ~ ' ~ , i I {~ \J1, '~ 3i C \ of~ lI f ~ 1 J ~ itm< : ~ ~ E f iit~~ fIqiq " i t t f f i ? t f ; m ~ :m \ J t1 ~ i ~ - rq(~lrF~1 1 1 ~ a f f ~ " fgmtf fcfl~12 l T ~ ' l " l E J f q 'noq4i~ '~6frcf;q(1~ C f i T f J T a:i~~l \ ' f l 1 ! f r ' i f ~ 1 4 1 \ l 1 " r e n ~:!ciItGm411FC911

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~~~ 3t~~'~ttdf!thj f 1 C f i 4 1 1 fU~ ~~(lurc6r ~tlffI4'"i,tfH e m 3i1r;U~m l f i J , C f i6 fl~ (u ij , ' ~ ~ f E h l l l 2 1 T r ~ {4G~ 4 ? I ( r~ cf; 3 r r ~ n ~ f e :It ~1 1 ' c i ( 1 ~ ' 1 1 ihl ' ~ q ~ J ; f 12 i en l i . f i l " ~ ~ ~ l at : t , C ) r~~ ' ~ it ~i:f f 6 t 1 ; q I ~ f1 (~ ~ ~ " i t ,' I f , f 1 1 1 c f i ai'l'l ~41$j:$tit ~I f:flrr~ ~qtii~ ditm1~~"2r fifi - 3 : i !}~ ~ i f ~ fC f ft [r f ~ 1 & - 4 1 t4P : { l '~ Ii~ ,I (I t i l "~~' ~~l9~ i f a : p ~ ; Y14PJ~~f~! f11(rl ;sjP1,lll{it 3lr{Pq Ch(~- lP \ ~~\9~ ct'l;f'~-qT~>ijflfhF = 1 {;;j( ~ ~ c f i t ~ 'I ~'3i f t i ! R t t r it '{"iii r i f t ~ 4 1 3 i l ', t l '~ ~ '[R1~' ~ fq,itli i1-~~ 'Q ~ ' " i I . = i ' i ' C6l 'gf r ~41;o1 ttr[ i5 h < a f i , mllfT ~ ' l { - d1n ~ -~ ~I'llu'M f E h q~~ $ I q * " 4 ' 1 ' i ifiT~' ~i14f ~ f E n 3i!~tlciff r~'h1'~~ ~~fii~a t b : I ' i 9 1 ' - ? t ~ if{t1 @ 1 1 " 1 ~ ~J' ~ itQ i . 1 " C 1 1 r ~ ~ eI 3i e 1 ~ 1 , .. . ~ ( f P I ! ~ I ~ 1T I f t \ i ir q c h , '~ c f i r 6q I@ fC I pq ) ~ c f i t l < 9 ~ ,< ~ 'R ;~.;rq l IT a 4 = G I ' J . i -ij~' t~fq; tm r ciqi4i' eli~: qir~flI~ C f f i T I 3lf~ ~ S H ! ~ R c f ,SfJ~ ' C f i T mr 3 = 1 f~t 1 4 ~ II f t 1 " ' YC f i r t c o q it q;q ~1: Ip : f l ~ iH ffi c f i - ' ~ 4 1 1 1 B :ff' 'qif3 q ql1 ' ~ ' - e r 34~1i)1I * f t ~IBqf7 5 f i t W f c q ~ tl{r~ ~ ~ ~ a q q1 if " Z t : ; , ' e 1 ql ~ e l l1ff q IiF f f i tq; c ti r ' ~ i 3 P : i t E h R ~ 'T.[q & i 1 ' \1 O h ~ 4 1 1 1 tm r r o f 31Ir~r r ~ ~

41 R 1 = f t ~ { (A I I a n 1 : 1 : 0 :S,H c f i ~ \ H , ~flf m~ II= i c G 1 1 ~ f?l ~' E fi Iit . 1 ' C f i T ~ 1 iP(f1! H (Efi II ( r : t r a T R ~ ' q (04 { P ~d q 'f t t f l 2 ? r l = r f i ' t q l 1 1 rqrm 'it r e t ii~n1 1 1 1I f4 & 1 ; : f l c fi t ~ it liIi~ ~ ~ ~ a:p::lf et


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SiI"!!' S I . . . .. .t.Iv-a- .....U. o r a , s, ,S : ' : . . ' S r " t- , - b I , ' . . . d t -.b , , S " ' o . , . - . " : . . . ., . t S . . , '. ,- -aha a r e i.ll c 0 -' m tpen- I v a - -- -u . . r a s , _ e le v e , - I~O _ - e a ."IV ' p a n l ~ a _~ o an,g r ., , Cl i _ ._ - 'u.' ..-_.. '-:.,-.V .~~ -dium containing secret doctrine revealed by Lord Siva. It is said that Lord~ ill ':I! I,.. - ill .' !II , _S iv a appea red before sage V -sugupta I I In ' o : 5 ' I i dream and dir ected him thattheI, u. ,._:__a - ' i ; . ; ; . > _ - ! ! l ; ; . i ! l - ~ _ _ i i J i l l ' ! " l I I , b.::_.,Q, ,I I.. . u. va. .. ' ."", - .'. -.. - .-secret doc t r i nes inscri bed on a particular rock , 0 ' 1 1 th,eMahadeva mountain,b e studied and [aught to those. who ,are fit for grace. O n awakening sageVasugupta visited 'the spot and found the Sutras engraved on the big rock~which is stil l know n as 'Samkaropala' (~]Cf i {~)~ Sage Vasugupta, havingfully experienced this unique doctrine, revealed 'it [,0 his chief discipleBhattakal latta, who flou r ished in the r eign of king: A vantivarman ofKashmir. As th e king reignedin th e 9th century A,.D. Vasuguptabemgthemaster of Kallatta, must have been in the last part of the, Sth or in thebeginning of the 9th century A~D. This must have been the date of thed i f~ : " "~ S - ' - T h , . r - ' s ' " ~ s =- , ", .- . ," - " . " - '.: '." .. '~"I' .... _", .. ' ." .. 1-- - I ',_ .-- ~ ---- _"- ,_ ." . ,," I , ', " 1 ,".~se,ovle,r,yO ,,1 .Vd , -...utras. rrere were Ml1..an y commentanes 0, .:..lva utrasavai lable in ,Ksernaraja ' 8 tim e b ut after f in d i ng confu sion andinconsistancyin them 'he wrote an elaborate commentary namely "Vimarsinl". It was

- - - -~ ~ - ~ ~altogether a t fresh and as per traditional teachings of Saivl Gurus, This hasb . . : - - , - . I _ ~ - - 1 . ' - - . . d b , - K : - '- ~ , , - - . . : ' " ' " ' " - I '- ' , - - - . , . , . ~ f l , ~ , ;~ th - b e a i . - _ - ,- ~ . , ( ) ' - - , f" V '...--.......r:een exp. aJ.ne,y .~emardJf] ..1tms'e.t. U1, e begmrung 0 ....marsrmcommentary as ::-

It f i t I ' i4,+[i ' ' 1 ; ; q ~ C h ? l f q 1 C 1 f ~ rq fClJ"ll '1 (1 '::" ~A prol ific w riterand highly learned, disciple of A.c ;a ryaAb hin .avagupta.

_"Ksernaraja must have written "this Vi r na rsin i commen ta ry onSiva SiJt~as"in the IO th century .A~'D.The Sutras are divided in three a,wakleni 'ngS'(d l~t( )dea l ing with th,~6emeans (aQI'li) viz, S,: ambhav a" S"akta, and Anava~ ~respectively ~Thus these Siva Sntrasare atreatise on Saiva-yoga=-supreme'd -.'-- r - -h ., c l l" id ~ ]f~ ".h h di ,.tdennty ' O C . t re inmvmuat se!. witt ..' .e , .IVlne,

"L 'It is ou r du ty " t o men tion here that these Siva Siitras alongwithVimarsirficommentary of Acar,ya. Kscmaraja were explained in . s im ..pleEnglish by OUT beloved master Shri Isvara Svariipa Svaml LaksmanaJooMah .a ra j a in the year 1975 at 'his 'Isw'araAshram situated in the vicinity ofthe famous Mughal Garden Nishat, Srinagar, Kashmir.

The English translation of "these Sulras, alongwith ~Virna. r s in i com-mentary is highly rewarding and full of personal yogic experiences of our

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~3i[aJ~tt.::a9 '-~ -19 ' -' 0 '"7~~1 . -- ' . ..

d161:ti.d1.lfh.f&a~27-9-1'99}- --


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~beloved Sadguru Maharaja. Iswar Ashram Trust feels honoured bypubl ishing t ' is un iq u e ,; '"garna. Sastras from this issu e of Malini, in exact ' ythe same way ' as has 'been explained by Svamt Ji Maharaja"

.tIt is pertinent to mention here ' that Siva Sutras are '.'even ty seven into' al and four commentaries ure available Din them a 'present : =(i) Vimarsinl Commen ta ry . This Commen ta ry is in lucid Sanskrit

writ ten by Ksemaraja of the 10th Century AED'~".Sivasi i t ra Vrt t i in , p 'Tose by ' so' e unknown writer.,. . -S ivasu tr a V ar tika by Bhaskara of the 11 th cen tu ry ,A ~ D., t is in verse,,. ,Siva Surra Vartika byVaradaraja, It i in verse, Sh, Varadarajaflou r ished at the end of the J 5t'h century A.D,.Of the ,all above said commentar ies V irna ~sinl 'of p{tq{ lat is the o ld est

and. the most comprehensive.

(ii)(iii)(iv)

'"S '.v ia I. -Siirias')'With,Vlmarslril Sanskrit Commentary of,Sri' Ksemaraja

Translated into English. bylvarll Svariipa S 't anti Laksmana 100 Ma:ha. rQJ~a.1 il "J

FIRST S .eTION#' ,These Siva-Sfilr,as are of Lord Siva Himself, The commentator is

Ksmaraja, the d iscip le of A bhinavagupta, F ir st verse in the form ofMangalacarana - an auspicious verse is 8 _ " follows :-

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,.l. Sv~:nlfLaksrnan Joo, translation and commentary n Siva Sutras. Vimarshini, June] 915. Tape. recording in possession. of the editor.


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~ f I . . . q v n l\ t( d;Nt t: I fa '4 a : f f H in\{ I :Q I , I I H J i I\3I~,fu,- I surrender m.ybody and mind . rrrt,- to that, $fll,j;i ' f tff=ti-

~ -

Supreme God-Consciousness of S iva, ~ ~ . who is, 3 \ 1 ~ F { g " ! ! " ! l " " , ~. . . . . - the wholeuniverse, ~~~ : f l r e : 1q~ \q - and who i one in many and ~ .:~ . from whom~lfl~iii'6fJf:- the IC ass (wi,:) of ~ and ~~ l i ! !< ,~~ r f1 -e rise, and ' ' I f ' S T . _ inwhom, f4~~PH3.t i=olt(~ these two classes come to rest.

~- Rudras are those beings w ho are a l ready filled with God ...C onsc iou sness from times immemoria l in an eternal way andm-(Ksetrajrtas) are those beings who have obtained ful nes: of God-con-sciou sness from ~ ' (Sidlha:n.a)

1ln;:ci ' - which is the fundamental Reality ~~ f l4 r C i f~ o i t tn f < t1 q zj' ~ - thiswor l d of consciou sness is fl l ed in with that supr .m e state of G O ld l -Consciousness ~ 1 ; , q 1 q F c t ~ q l{fffl-' and [his who le univr rse i one with thatSupreme God-Consciousness 3J1d that static of God-Cons iousness isflI;;;dtci- that reality of Supreme movement \; hich j .1 3i'3t1 (~ unique and ,a: t~(144~ fi l led. wi h nec tar , 3n1.;e: ~ a " tf 6 c lt { -and f low of supreme blissof ~I:;;U~ ........ndependence,

; su r r ende r my body and mind to that Sup reme God-Consciousness of/.'Lord S iva, who is 'this whole u niver se and who is on in many and f romwhom the class of Rud ra and K setr ajr ia get r i . ' and in whom these twoclasses come to r est. That suprem e G o d Consciou '.nc: 8 is th r fundamenta lReality and this wor d of cons iou sness is fil led with hat supreme stareofGod Consciousness, Thi s \ . 1 1 01 . - uni verse is one 1 h that su preme God-consciousness and that is the reality of Supreme movement which isun ique , fil led W I th nectar and f low of su - r r u e b liss of inde endence.

. . . . . ~ ~3 I ~ 1 i 4 1 " ! 1 1 " . . T T " , - : , , ~ T " ' i i , f i :l i i" " " 'T . , ' . . .. . . 1 0 4. . . . .: ' ~ t 1 ' " ' 1 - - + A ' T " I I " ' : 1 , . , 1 = i II f l 4 6 " I fari: If t / 1 C l ' i i i 6tU et1{lrn-~ a lG i r q F a x u " i i if! 131ltf"hjfli- inca . .istenc ,~fUC1~Ii.Lf-aving seen '1J~1[-o f comment ar -

ies" W'-' in Siva Sll tn "~d;eqt1;~ in reality, c :q 16f;,(~fif=] commentate u ponllt~q({~- ivasut ras a fresh, ~ - 'm y master, 8iltiiP4- S as ras fcPB1,t1:~ bytaking protection of.

.1"A l th ou gh I(V a su gn pta) see th at there aremany comm n aries on SivaSutras available at present 11 l 1 . 1 Iind that they differ from each other and

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th y ar absolutely in-co rect. So I commentate 'upon it afresh, b y taking,,"protection of my master and Sastras ..

ltr -anf~ 'f I ftfi qhf1ill: t irFtr'l ;;q, 1 6 a : , t t '4~~F~ I I I f( 31*1 i f t ' l i t ilan:~lf...tv " 1 1 1 1 1 1 J 1 'V Q " l fc { . .. .. .r~;;eJa'I~:,~I:tiltl I . . , q( , : ''q I(~i'll IiI~I'i'rfi"l.,~~lF+l4t1f4i' l1l


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*(:(:CfJtf'~ QlS r q R '~ J p t cf: ' '~ifl 1 ifin(4 G i i ' y fit~ifi ttl ': $ q y r ~ ' f t ? Iliaq.~f.'pJ ffiU6{i\ q n : f r r W 1 4 l 1 : J l 1 1 f U t fh 1: '~ 1 :Ilt=R= tIt; \ l{r l l f . . , "il'HIiQ i i f i " , ~~fIi: C f i ~ ~ IiI ~ fI fEd~ ~I y ifH r , n fr dl '\ fq< i f i r F t t . f 1 If\I$f" fi 1 ' 6 1 (1 , cnl~,~"Hftll(P44 Y~'H' lr=t 'txI~t{iljlfbl ~q: 'M~F~u(21t1A:1'ifi~Aijtffnr:tl:fQ'la'[:tlfoII '~ r ~anQ ; f I Ii"& i G:~R4t . . - Once upon a lime, a : n f r +this great master Vasugupta ~

m-rnostly influenced with, ttl~~f11-d..ualistic philosophical view, ~ l ' i j t 1 t e f i ~ ,in th e. wo r ld , ~6.f4etg:~~lI:'-traditional secret teachj.ng~,'lJT-may not, ~ ~ ~ - ,be lost, ~~I~lqlt1I:- with this idea, 3 t j f~ ' i . ~ ! W i j'~ q(i4I~~~'1 ~'31j,llil 'dr~rqt1'v fR 'l : ~ : - - the great masterV asugupta Gf~fq ft " R f t f 1 U : was blessed byLordSiva. in d reaming state who was 3i ' j f~!~ ,Pd~ 'cR:OI ' -'bent u"plon 'in giving himknow led ge of T ru th , and after appear ing befo re him in dream, Lord Siv,aordered him that a;r :r ~ ~ . here at Mahadeva mountain '~ifird llit.1llftc1~there is a big rock, ( 6 , f { J 4 , , \ a.:Irftt~ and under that rock, my' secret Stltras ar-eengraved tr r l ~ '- those S iv'a S utr as 'be concentrated and . meditateupon them, after getting theknowledge of' th.em,1; Iet i l f rQ- spread the theoryand secret of Siva Stltras to those a1'ju'5~~~1Ia3-'h'o are fi t for grace. ~'~i!t'i~-fter co rn ing ou t of dreaming state, ~'Pijft;LI'li: ~he began to search,fitl~rij,t1~~IIt1i~th,at. recious , rock, 2;fi{w,~f~' iJ9I qft~.ri i1,rn-'and.bya mere touchof his hand it turned upside down, ~'bflca7fi'~-~crt- and whatever hie hadexperienced in his dream 'tQM,'~cp.,f'I= he found them there, tr{f: ~qIJrl,e'~I,-and thus h e o b ta in ed , ' ~ 4 ~ I H l f t . l lq 'i~'fijI~ th ese S iva Sutras, f i l ~eil4r~l~ ,Y E ;~ [~ If U r _ ,

" '"which are the secret doctrine cf Lord ,Siva. 1 [ ( . ( 1 1 P i - - i f ~ tliCh, ~~ havingfully understood these, 'Q.lifilllld'ciI~~-, h e revealed them to, ~,~q;~ZIi)!,( 4 f '% ~ , ! l~ his chief disciples 14~'Cfi~~ etc, ~;e:,ctil~2blrrq1ii;f ' ~ . ~ J . 1 f l ~ I 1 : ~aftersometime he ex ..posed these Siva Su t rag, in another book namely ' ;P:P~Cfj~flet11~d fli I ~( tq i f W It 1 l l f ~ ~ ' f4 ; ; e ; ' E L i U f l q 6 1 f L I, 1 r q . : : f C I ; ; ; F ~ - i j~ {4 ''4 C f i " , F ; : ; p ] T I , t 1 ' 1R ~ w h ic h h a v ealr ead y ' 'b een explainedby me in f q F G '~ u f t 1 ~ w h i .c h have been traditionallyobtained direct f r o m Vasugupta, : " n e r ( { ~ 1 i t T U ' ~ o 1 f 1 4 , ; f 1 - ~ ' n . o w SivaS,utras arcbeing explained,

In this world the t radit ional secret teaching" mostly influenced withdualistic philosophical view may not be lost, with ' this intention onceupon a time this great master Vasugupta was blessed in his dreaming state.. .by Lord . S iva, who was hent upon . in giving him know led ge of Truth and


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. .after appearing before him in d ream Lord Siva ordered him that atMahadeva mountain th e re 'is a big rock and under that roes 'my S tl tr aa ar e.. .engraved. Those engraved Siva Sutras be concentrated and meditatedu pon, A fter getting the knowledge spread the theory and secret to thosew h o are fit for grace, When he came out of dreaming state he began ,tosearch for that prec i ou s [lock w h ich by a merle tou ch of h ~.'.hand tu rnedupsid e d own and whatever hehad experienced in his d ream he foundthem

ithere and thus he obtained these Siva S itras which are the secret doctrin" '"of S iva, H aving ful ly und erstood them he revea ed this. secret to h is c hief

d.isciple1i~i!t1S1'l(Bhattakallata) etc, and after some time he ...xposed theseIt'Siva Stitras in another book 'namely Spandakarika ( J A T = G t f i li 1 : ,C f i f) a l readyexplained by me in SpandaDillJaya(tq!;:e:F;:p]v~)ob,ta'ineJd through t radi t ionalteaching, direct from Vasugupta,

,;INow Siva S utras ,are b eing explained.-( t, O I be continued)

Kili in Tant slokaD B N- P d~1 . ,- . < . . ._ r~ I.. ,an f. t

The whole objective existence is, just like a dream, a 'mere phenom-enon, and is the resu l t o f 'im agination (Kalpanii} of m ind in the views ofBuddhist Vijnan.av,ada and . west er n id e al ism . Bu t, in accordance with th e

.#'theistic , abso lu tism of the m onistic S aivism of Kashmir, a s expressed byAbhinayagupta in his several im por tan t w orks l ike Tantraloka e tc . it is,notan imagination of any mind, bu t 'is an ou tward manifesta ion of the divinepowers ofthe absolute consciousness and such rnanifesta ion is termed asKalanii which i.sth us q u ite d iffer en t from mental imaginat ion {Kalpanii].Different. types of such Kalana of phenomena in the who le universe ar econduc ted by A lm ighty G od through H is d i vi n .power of Godhead, whichis, on su ch accou nt, termed in Saivism as K a u l l that is. su ch divine powerof God, by virtue of which He conducts all manife tations of differentph: nomena las well as of H is d ivine ac tivities of cosm ic creations e c .'"(:~)


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'Kalona' has been described in 'Tantriiloka' of Abhinavagupta as aprocess 1 0 ~ c]e,~ manifestation in its five steps of growth, termed asKsepah, jfilinam, samkhyanam, gati~ and nada. Thus says he:

Tf'l: YI ' ! i , e t f 1 ChM~ ItHf~"1 '1i l J I H ' _H: I~ "il14 if' fl


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which isnot accorn ianied by any definite idea 0' -by any uch word -image, Such cognition is known as 'Nirvtkuipa-samvedana'ee mereperception without any clear idea and is termed here as jnnnam~ thesecond step in objective manifestation. Abhinavagup .a explains itt us:Bheditas ,'avikalplan,u'1J..intJ,nam' (T,.A~IV -17 - ')~meaning that :iiilina'i to know a differenciated 0_ect tl rough a 'Nin ikalpa I cognition, a,cognition not accompanied by any definite idea or any such word-image.It is on such account that 'Nirvikalpa J has not been counted inNyiiya-siistra as a direct means of 'Pral11Q 'j the correct know I e , ,ge.

3., The third step in, such outward manifestation is that of knowledgeaccompanied by some definite idea, denoted by some definite word,the image of which penetrates suchknowledge and becomes it s partand, parcel, Such defini 'e cognition, throwing' light on the name andform of an object, is termed as samkhyanam in the context of suchtypes of 'Kaland '.The term is to be explained as ~samyak khyiinam ~meaning- making something clearly known -.,It should not at all betaken in the sern eofsamkhyaa math emati cal nu,mbering~Samkhyanal'nasa 'Kalona is a Savikalpa cognition, that is, a knowledge with. adefinite conception of an object, It is a cognition with SOIne definiteidea and, is always accompanied by some definite word-image thatelLDotes such id ea, It has been defined, thus in Tantraloka:u~~. Vikalpah sIQnjkhy,ananl-any,a' l t } vyatibhedaniit" (T~A~IV- -74).''To know something through a savikalpa cognition is termed as9Qn,khyanam because it counts an object as definitely di tinct fromother similar objects, Tha is to say that it appl ie 'I tile law oiApohanadefined as atad-vyiivrtti (VY,Qvrttl- distinctness from atad- the entitiesother than it), Such law' of Apohana, applied to the objec of theconcerned cognition, b l y ' means of a clear idea about it, is denoted 'bya definite word-image that shines in its .ght along with the ideaconcerned,

4. The fourth step in the process of Kalanii consists of bearing theknowledge of an object egotica] " I y as a reflection appearing' in one' s 1-consciousness either as "'I know such an object' or as "Such an object

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is known by 'men" It is he state of Prama. the correct. objectiveknowledge," e immediate result of savikalpa cognition, in accor-dance with. I analysis of know ing wo rk ed . ou t,inN ,aY ,Q - sa sl ra ..Ithasbeen , termed .~ S - a i v isr n as "gat if .l ~m aning know edge. (gaur jiianam)and haa been d efined thu s by A bhinavagupta ::~,:, 'fit,*,III~n f 1 5 , f i J i Q f"f a Leia (ef'l ( 1 , 1(tGatil;l SI\I ,Q rlJpar'OhihJO"' prat ib im ba-vad evay at) (T ",A ,.IV - J 75 )"Gati is th e taking of a reflectional position by ,a'Dobjective idea in thel - consciou sness of a knowing sub ject" , The consciousness ,appe,arsthus as bearing in it the idea of the object concerned.

5,. The fifth step of Kalanii is , that of th e feeling of SUtch a self-satisfactionin which the objective appearance of the obj ct concerned becomestotally absorbed into one's self-awareness shining only as pure [I ~.sid u al ' , o r ' A I 1 Q f l J - I.~ It is termed as 'niida', meaning pure sel f . ..aw ar -en ess an d has been defined thus in Tantriiloka .~~ I a : : : t i 4 l f C f q , tli ill~f " q H I t1"~r i " ~ ' ~'= t I f l , 1trNadah svatma-paramarsa-fesata tat-vilonandt", ('T~A.,IV-I 75) '~ I 1M ~t iNiida is that r es id u a l self-aware ess w hich has ful ly ' ab so rb ed 'in to it

the objective manifestation".Such five types of Kalanii represent the five d iv ine activities of the

I Almighty God, Ksepa represents creation (sr~".ti}andjfianam is a type ofpreservation (sthiti) Samhiira or absorption is represented by gatih.Sart)khyl i . 'nam. is a 8011 of pidhiin or abscuration and niida represen t " ,anugraha, the gracious activity of revelation, KaliJ appearing in the form,offivefold Kalanii, is realized by Sivayogins as the absolute divine p'o'wer. . . .of Godthrough several types of contemplative. practices in Siva-yoga,Kiilinaya is the name given to a special type. of Sa,lctop,tlya ofthe Trika

~'syste m of' that yoga, Sakiopaya is a practice in self-contemplative rnedi-tation, It is a subjective meditation conducted through a practice of theconstant repetit ion of the correctconceptual knowledge (Savikalpa know'_ledge] of the exactly eal truth regarding the nature of th e self ..Kanna,ya,is a special type of such practice and 'has therefor. beeninch ded in the,. .'Saktopiiya ofth Trika system by Abhinavagupta in both his important

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works named Tamriiloka and , Tantra-sdra. It 1 . S a contemplat ive rnedita-tion on twelve aspects of Klll'lj'hai divine power of God which manifestsself as the basic nature of every being. The fivefold Kalona; discussedabove, going Oil with respect to phenomenal existence, is the naturalactivity of each and every l iving being. though he ~nayor may not realizeit "like that. A being goes on conducting i t with respect to phenomenaaround him,

Kli,li is basically that divine power of God w _ ich conduct fivefoldKalanii with respect ' 1 1 0 1 whole phenomenal existence on one hand, andshine, in he form of th . [divine potency of the absolute ~eality at theposition of its transcendental existence, on the other hand . It has belen

.if

thought over and discovered in its twelve main aspects. Sivayoginsdiscov red it ,asbear ing 'th e who le ex isten ce at the levels o:f pure unity of",'Saki! stage" u n ity i.iversity appearing at the stage of Vidya and completed iver sity m an ifested ,at'the stage of.~t'll)~a",AI] phenomena must exist in th eranscendenta state of'the absolute consciousness as..well otherwise thesecould not be manifested at the stages of Vidya and Maya. Therefore K'iifi"the divine power of the Absolute. bears everything in it even at thet ranscendenta l level, Kart is th us seen in her four aspects and is termed asPariidevi, Pariipariid. ' 1 7 1 , Ap'arlide'v1'and the all pervading Kiilakarsitii-devi. the absolu te transcendental divine power manifesting and absorbingthe concepti on of time based on the '.ucce ~l" iveness of different types ofmanifestation, It i s . then contemplated upon as conducting creation,r e o ervation and dissolution at all '1ch four levels of existence. Suchdivine activities shine in the form o r that divine stir of Spanda which, isaimed at them and which shines as Pariidevi at tile stage of perfectunity ~It bears, the phenomenon at such stage as ienti cal with it . The phenorn-'_non is borne by Pariipariidevi in the m nner of a reflection of a citysh in in g i.n amir ror and appearing there a s , different as,we ll a s non- d iffe re ntfrom. it, Apariidev) bears it in the manner of a house ' bearing householdarticles as entities quite different from i ' . ~ The original and basic seeds ofall phi nornena as wel l as the seeds of creation etc. do exist in , thetranscendental absolute, Kali is therefore realized as bearing everythingand conducting t ,v_ry divine activity in H .r transcendenta state as well.There she shines as the unitary form of Para, Pariipard and Apara devis

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and is termed there as the abso . te Kala ...arsini, that is. the power thapushes out, pulls into itself and absorbs the whole conception of Kala ortime which. is 'basically a sense and feeling of successiveness of manifes-ta tio nr .. Practically time or Ka l a is the n me given to the concept ofsuccessiveness of events and action ..Succession is called Krama inSanskrit. Since .Klill in her tran cendental aspect absorbs into her self allconceptions of Krama and since K l a J . 1 is the name given tOI concepts ofsuccession such an aspect of Kiil! is termed as Ka.lakar:sim~That is thefinest and the highest concept of Kill and her twelve aspects as d is cussed'by Abhinavagupta in his Tantrasiira composed 'by him after havingw ritten h is Tantrii loka. Such concept of twelve Kal is has.been worked OIU 'in some other way , as well, because it is not the b __ic picture of theAbsolute, but i - aconcept about its divine p 1 o \ \ " e r , useful in contemplative~ ,meditation of the Siiktopiiya of the Trika system of Saiva monism,

A practitioner of Kiili-naya . 'as to S '" his own consciousness asconducting the fivefold Kalana' with respec [0 .pramatr the relativesubje ct of knowing) pramiina (the instrum en tal m eans of know ing),prameya (tbe object of' mowing) nd pramii (The correct knowing) . Hehas to repeat cons .an tl y such con templa io n r egard ing his own power s andsuch practice resu ts in his correct self-realization and deepens,

(to be continued)~b'H.~"iI~~ -~" "1 - . -

'\:I6hI, r . q I ll , ' ~ a : r A T " '=I,"Q ' f I I f e e m l ' ffl filii) e qttl,f I { ' 1 1!!U f . , ! ( q : I ~~sf i r , 'ftbfiitf( ~ . 'ql(litlF4r ' q E t I Y tt i ' T 4 , \ 1 1W hen" . yogi r em ains one pointed h i e real izes the Su .of SupremeKnowledge and when his ignorance is ended and he become: arealized soul, then no matte -wha.teve. he does he i soaked inGod-consciousness eve rywhere and has attained ererna l samadhi.

Sviim; Laksman "00Miihariiia~

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Moksa and the means o,f its, ~tta,. t II K h ~ S ' !Ii ,Ii!,8, tammen mKas mrr ~Ia,vismJohn ,H ~ Hughes'

The Sanskrit word moksa is commonly translated in English as~ " .,.~ "'1ib ... '" ' ' ' f- d ,.., 'W ~.h . . ~ ". h bh k ~spmtual iberanon Of". reenorrr. ,'.,itr some exceptions U1 the onasutraditions it is held by allof the greatphilosophical and , re l ig ious traditionsof Ind ia to be the tr ue and fitting pu rpose of all hum an end ea vor , Althoughthesetradit ions teach, thar the attainment of this human emancipation is theend , al l 'b e al l of spir itu al life; they ' have quite different interpretations ofwhat this te-rm, actually means, In fact, there are as many differentinterpretations of the fneaning oi moksa as there are philosophicalunderstandings about the nature ofGod and the world.And, as the variousschools differ-in their understanding o f th e n atu re of'nok~a~o alsodo theydiffer in regard , to the means [upiiya) 'by which it is to' be attained.

My intention in writing' this article is to introduce 'the extraodinaryc/'soteriology of Kashmir Saivism. In, so doing I will describe the unique

understanding of,mok~Q and the means of its attainment as revealed by thisimportant tradition. I believe that after the reader has a chance to reflecton this, theory he/she will find it to 'be not only ' unique but al8 10 quiteprofound,

'ntroductionThe ancient tradition of Kashmir ISajvis'm, is anon-dual (advaita)

school of philosophy which takes as 'its source the ninetytwo Tantras of'. -Lord Siva. This includes the sixty-four monistic Bhairava Tantras, the_ ,.eighteenrnono-dualistic Rtldra'Tantras, and the 'ten da alistic Siva Tantras,This philosophical tradition is also known by its adherents as Trika. It iscalled Trika because it encompasses the threefold signs of man and h is

- .~ - ~ -wor ld . These three signs are Siva, his, Sakti (energy), and JiVQ (indi-vidu al )2,~Also signifiedare three primary energies para (supreme) e : n ' e : r , g y ,1 . ,A fa vo ur ite d e vo te e an d d iel l '] e o f S 'y am I Lak ~I l~ an J O U i M iharaj a. M as tered m ai n S iv a textsduring hi s Iong su ry r n Iahwar.Ashram, Nisbat, Srinagar and published a few of themfrom AIbaDY I.,...ew York, State University ofN'e'w Yerk Press, 2. Siva 'i s the creator, S L a k t i ~ , his energy, the mean sof c r ea tt on , and Jtva. '[he ]jmitted hwdh"~duaL. th e result,


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parapara (CO~l1bination of highest and lowest) energy and apora (lowest)energy . These a , .'at 0 t e rmed iccha sakti. the r C ' n e r , g y of wiIJ~jiili.H.a sakti,the energy of know ledge, and kriva sukti, the energy of ac tion . T hese th reeenergies represent the threefold activiti s of the world: knower knowing",and known. Kashmir Saivism als,IQknown as he Trika tradition, encorn-passes four systems of philosop 'y: the Praryabhijfia sys tem, tale Ku l asystem, the K rarna system" and the Spanda system,

:i'T he teaching of K ashm ir S aivisrn is SO l r ich and d e' ailed in itsdescriptions of what it reveals as ' the ascent of individual consciousness

. ~to u ..n iver sal G o d C on sc io usn ess (Paramo Siva) that it has b een character-ized as a mystical geography ofawareness. I inclu des a highly developedsystem of spirituality that em phasizes not only the intel lectual unde r=s tanding of it s concepts, but also th e direct realization, the direct experi-

" "ence, of 'its tr u th ..F or K as hmir Sai va, th e very natu re of tr uth , its d e fin in gcharae eristic, is th at it 'is unlimited and uni versal, T ln human intel lect , 0[1the other hand is limited a nd in d iv id u al . A such it cannot con ain 'within

> I i "its grasp 'that r eality w hich transcend s it. F o r the Kashmir Saiva tru th asuniversal is sa id to be anirvacaniya. unspeakable. Words c an no t ex pr esso r r eveal it. Any at tempt [,0define and contain it with the spoken w ord only 'l imits itIf truth 'is to be known and unders tood , it must be experiencedthrough direct realization,

".,Kashmir S ivisrn offers many different practical approach 'S to therealization of the u ltim ate real i't y ~T h ese. d iff rent approaches ar va iedd epend ing on the ab i lity of he seeker , P au l Reps- i n _ 'his small b o ok entitl edZen Flesh, Zen B(Jfl ,es- in reduced the English speaking wor ld to one of the

,;central scriptures of Kashmir Saivism, the Vij' i iIUIlU Bhairava Tanira. Inthis T antra are found 'n o less than one hu nd ed an d tw elve separate meanto the realization of he ultimate reality",

CosmologyUnde su nding moksa and the means for its att .inmen t in Kashmir

".Saivism req uires that we briefly examine its n on -d u a l cosrnology, O ne of3~Paul,Rep . Zen " - l ' e s ' ~ I , Zen Bones: A Collect ion of Zen und Pr -Zen Wr- i . { i~ lgS (New York:Anchor Bonks n.d.).1.61= '174.

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the more lucid and revealing expositions of this cosmology i s . given byAbhinavagupta in a short discourse entitled Bodhapaiicadasika or '~~F.i.f~teen Verses ofWisdom". Swami Laksman Joo, the great modern Kashmir'"Saiva philosopher and saint, tells U8 that these verses capture the essensef h d ... fK h ~ ,6 .. ~ 4o tne r octnne 0, "as umr Saivtsm. '

. . . .[0 describing the nature of reality, the Kashmir Saiva explains that'-'there is only One 'Being" caned. Lord Siva, This Being is the nature and,.. f 1 - ] -b ~ T h i B ~ . , d f d b ~ f~I d ~h hxistence 0 ai ~clngs., .. is nemg IS ce me as being .-~e WIt the

-'"infinite light tprakiisa) of God Consciousness, The Saiva also holds thatthe objective world although experienced as separate 'from one's selfd t h te exi t It ' th (....kti .) . f S # " .:',: 1:"' '--:-"" .__' I~ l."' ; 1 , " 1 ~ - ~ - [ . ,' . : ' . . ' ( . : ' : ' ] :." .J ": " .. " , 1 " ' 1 . - ' " .. . . I. ~ ~ I r~" c I' "!-oes no . ave a separate existencev n IS . e energ,ysa .,1 ot orva.Although one might conclude that the world is separate from his en,e : rgy ~thinking 'that his en.crgy is;the separate formal cause of the objective world,It is not, The objective wor l d" , comprised of the collection of objects"cognitions.and limited subjects, is nothing more tha-n '[heexpansion ofthed , ,. i" k I'' f - ' S " i " ~ " 'L" z , ~.VIne sa.' tlt,'t IS not separate rrom orvas energy, ord Siva IS the energyholder f saktiman J and the objective un iverse is his ,cnergy"hissaktl5., ~But what is the relation of Lord Siva to hisenergy? Does Siva hold, thisenergy as one might hold, a tool, tOI be used in the act ,of creation?- - - . . . . .Laksmanjoo clarifies this by explaining that if , for the sake of argument,

,,",we 'make t he d i st inc tion between S iva and his sakti we could say ' ' that saktiis 'this whole objective universe-which includes not only the objects ofperception tprameya} an d , th e mean s of'perception [pramdna], but alsothelimited subjects or perceivers [pramatri) attached to those objects-and

_ , # - ~ . -that S iva. is that reality from which this. universe issues forth, And yet it, ,;:is said that Siva and Sakti ate not aware that they are separate, Why?Because in reality they are not separate at al l, They are one ju st as a fireis one with, its h ea t" ,

4., SW~Ul1.iLakshmanjoo, "Fifteen Verses of Wisdem," in ,]ohn Hughes, S , r t , i f R'e,al iza.Uon inKashmir S l i a , f \ " i s l 1 1 ; th e Oral Teachings of SW,QHli Laksh 'n laJ l j :oo (AlbaJ:IY'~.. . .Y'~::S tat e U n iv er -bl]~yof New York Press, 1.994).21.5,. Swami lilks.h~man J . o O lt "Fi floen Verses of Wisdom, Ii 22. .,6 . Swami L a k shm anj00i I~F.itecn Verses of W ~sdom ~!I 22 .

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".dualism the non-dua l ism 0 Kashmir Saivism is quite differen from thatof Advai a Veda ita. Essential to , l hi' difference is Advaita Vedanta'sproposition that this univ rse i untru ..nd unreal, that 'i t is a falseprojecti ..n of n' layrl ., This theory is completely o 'posed, to the Kashmi r# ~Saiva theory of real i ty , To counter this preposit ion Kashmir Saivism,.argu es that if Siva is reak how cou ld all unreal substance emerge f romsomethi ng that is real? IfSiva, the ultimate essence of existence, i s . real 'his,.creation must also b real, FIOT the Kashmir Saiva this universe is just asn eal as its c reato r ~

.. .T h e n on -d u al ism expounded by Kashmir Saivism creates a dilemmafo r its adherents" . Ifhis universe is as r eal as i ts c r eato r how does the' attercreate 'this diverse universe as one with himself? T o explain this seeming

- ~incompatibility Kashmir Saivism proposes the theory 'o f reflectionipratibimbavada], This theory explains that the rniverse is c r- eated in thesame way as th ' image of an object, such as a house can be reflected in a

'"mirror. In the cas' of Siva, however, there is no object such as the housewhich exi sts ind epend ently from the m ir ro r of G od , COin rciousness,because if there were, i 't would mean that there i Ian object which exists

'"ou tsid e of G od Consciousness. h e K a shmir Salva theory p ro cl aim , '. t ha tnothing l ean ex ist outside of God Consciousness, because only God~Consciousness e xists , T h er efo r e, 'he Saiv _explains the only thing thatexist, is the h,QU "e a ppear ing in the m ir ro r , T here is no exte rn al object, 'n osepara e house, being reflected in the mirror. There, is. only the mirror ofGod Consciousness, What then causes the "reflection' to appear in the, ,"mirror" of Siva's awareness? T,Q this ques t ion of Saiva answers, i _ is, , , .sviitantr a t - the ab so lu te ly ind epend en w il l of God. It is Lord Siva thater e ate 8 hi s,w holr u ni verse in. the mir ro r of his awareness by h is ab so l u tel yindependent wil l isviitantrya}, his freedom.

In summarizing the essence of th _ n on -d u al cosmology of Kashmir; ~Saivism, Lord Siva crea es the objective world through th e expan sion ofhis sakti'J which is, absolutely orne with him The universe ismani est in hisown nature, like a reflection in a mirror, by his ow:n absolutely indepen-dent will,

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Concealing and Revealing' His Naturej/


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~ -By withd r, w ing his God Consciousness, Sivaconceals himselfin his.i'creat ion. Only S iva has th is power , the power o. h i: own svatantrya, t.o

total ly disregardandhide hi. own n atu re and then to find it gain , Bu t whatis it that he find s when he r ed iscov ers is own natu r e? H e find s, upon

~'r ealizing his ow n natu re, that it was al r ead y there, F or the K ashm ir S aiva,.i'this is the r eal e.' sence of t his t ea ch ing . Lord Siva loses his nature only rn

find it again-and when he does 'he realizes that it was, already there,He wants, in the external universe that hi. has created, to comp ete y

d.sconn c his God Consc io . "ness and then to real ize that it was neverd isconnected , F or although it is disconnected, : in the real sense u is 'notdisconnected at al l . In finding it he r eal izes that i t was never lost ..Heexper iences that here was never r eal ly any separation from his GO ld'"Consciousness . Separation on y seemed to exist. For Sai' ism this is the

.tgreatest m y stery of existence and Lord Siva's su prem e act."

Bondaae through IgnoranceAnother point wil l shed add i t iona l light on ou r topic , In creating th is, ,wor ld S iva cone . als his rea] nature, H ow does h ..d o this? T he S a"jva say s

tha 'h e conceal : it w ith par ticu lar ity ; H is maya, hi .agic b rought fa ..out'b y his, power of absolute f reedom {svatantr: a sakti) is ' 0hide h im self in

iI"the particu lar i ,Yof the wor ld ..A - 'a par t icular indi vidual, Siva loses the realundifferent iated kill. wledge of his, real Sel f and possesse only differen-tia . d know ledge of particularity .T hrough th is n z i i . , v a l a i r ajnli'lu (igno-r an e) he veils himself . This i s s ta r ed v er y su cc in ctly ' in the fir st tw o verses.

,ii'of the S i V , Q Siitras: "Awareness is the reality of every thing, H avingdifferen .iated knowledg i and not having und iffe rentiated knowledge :bondage, 11 9

" "Ignorance. for Kashmir Saivism, ) , S not the aosence of knowledge,rather : i t is said to , b e non-fullness of know led ge, Jai D eva Singh in his'8.. S wam i Lakshm anjoo, ...~rruftee:n Ve rse s lor Wisdom," 26 .9,. cai lanyamalnlw]nanom bandhah"Swami -Lakshmanjoo. translation and com mentary on S ' i va Sutras 1. June " 191'5~taperecording i1P .SSC5S] on .0f th e auth or . II

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translation of the ,Si1ill-S~ttr('l.~ cal ls it "shrunken knowledge."!" The#'Kashmir Saiva tells us th-at knowledge is always present in,ourconscious~ ,lives but it is limited knowledge. Real , knowledge, which is unlimited, is

Self-knowledge, It is, undifferentiated (nirvikalpa) and identical with" "Consciousness. T h e K ashm ir Saiva argues that ever y lim ited being musth '," " ; ;1 ' k ', - ', ,' - J 'd " beca r . ,', ,,-. ~',.,' 'd " ', " .st w ith 'I 'Ii ~'" aw l , d i D"ave some jc ncw cage necause none coum exrst w 1 . ,OUIi xno _ e ge .

Knowledge, 'b'ein,g identical with consciousness, is the essence of r eality ~

ci!"K:ashrn ir S ' aivism has rev 'ealed three' 'me,nn s to enter from ind ivid u a~: : c ' '.j.') ~' __ .L. "i1Z;l .Ii. I... , , ClIlLii ",_, 'U,I~,I, " . "",' "'t. " ". \..!~,. ... ,~. . III,.. " , ,,~limited consciousness to universal God Consciousness ..The first andhighes t mean 5 is ,(~ 'a'~ed ~(-llrnl}lJ:vo.l}l:(v'(J'" The second, for aspirants ofmedium qualifications is called ~~, ' f ik t (Jp l (va"The t hird means, cal ledii~a;v~paya" is regarded as.inferior. The: method of traveling from limitedconsciousness to universal Consciousness depends Ion theability of theaspirant,

Abhinavagupta tells 'us in the Tantriiloka that the aspir ant shou ldalwaystry for the highest and best thing first. Failing that he should tr y forthe next best, and so on. Thus, in his Tantriiloka, 'he has defined. and~ ,elaborated the highest upava, Sdmbavopiiya, first, His descriptions ofsakt10paya and Iinavopiiya follow I

A bhinavagupta, d raw ing from the Mllliluvi}aya Tantra. definessiimbavopiiya as that upa)'iawhere in the aspir an t ac h ie ves entry rj;alnaV,(-!~a)into Supreme Consciousness just by '[he grace of his master, withoutadopting any p ro ce ss , He does not use thought (d.l !ytlnaJ. mantra, air any

. . . .

other a id . to meditation, S,aktop l l ) 'U 'is defined as that updya where theaspirant ach iev es my stic al entry (samiivesa) th rough conter ttplation ofthat 'mental object which cannot be spoken or recited ..AQavop'aya isdefined. as 'that upaya where mystical entry takes place through concen-tr atio n o n par ts of'the body (sthdna-prakalpand), contemplation (dhya ' la) , .recitation (Vtlr.~a), taking the suppor t of' the breath [ucciira), andl 0_ J aideva Singh, trans. ~Sb~aSiuras, T he Y og.{ ,i0/ Sl,t.pren~e Iden,~lly (Delh]: Moti 1 3 . 1 , Banarsidass,']97'9) .: 6 '.


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mantras ~t J.. .In Kashmir S ai v ism , 'th ou gh the 'means may be many , the goal is only

one: mystical abso -pt~,on(samiivesa} in the sQ,mbhavQ state, the real i ty 'found in Jfimballopaya. What is the sal t lbhav,u s ate? The iamabh'allQ stateis where the yog" i iecomes instantly established illSupreme Conscious-ness ..For the K ashm ir Saiva, all absorption in 'the r ali.ty of God Con-sciousness is, in the end, the absorption .''fthe ~~a'mbhavatate, because in

" ~slinlbavopliy,a~unlike Siiktopiiya l aJ1dA~avopay 'aJ the yog i has no where-to ,go l~Instead he/she only has to be in his/her own nature, This is remmystical absorption,

What Id e ermines which u:pCiya the.aspirant is qualified. for? The se'c~tis the strength of awareness of the perceiver, As Laksmanjoo explains,strength of awar en ess 1 .1 1 eanSo possess such power of subjective con-sciousness that the practitioner's one-pointed subjective awar ness is notovershadowed either by obiec ive experience or thoughts, In the experience of the l imited subject, .he act of perception lo r thinking typicallyovershadows the subject th,e perceiver, so that one, is aware only ofthinking or perceiving, Thus human b. ings live their- lives completely inthe objective or cognitive wo Ids. A though we might say ', ' I am seeinga butterfly," in actual fa c the "I" is eclipsed by the act of seeing and whatremains is "seeing a t butterfly . , In other words the subject is lost in the actof perception, Because "'I' consciousness is the basis for all thought orperception, it must be ,p resen t for any perception or thought to take place,Yet i t. is eclipsed. in such a way that in th act of thinking' or perceiving itis not a part of conscious, awareness, As we raw above in O 'U ' ,-discussionof the first two verses of th . Siva Siaras. this is the nature of ignorance- jbeing overshadowed by he world ofdiversity and not knowi l , g ' one's realuniversal uature. Developing u rength of awareness means gaining theability to think thoughts and experience perceptions without .osing self-awareness,

to be continued~~.!l~~' '. :p. _ '. ~~ , - _ I_ - .

~l. Swami Lakshrnanjoe, translation and commentary ,011 Tantriiloka .J : 167 & . 69, October'1975 j tape recording r u W ] 'possession of th e a ut ho r,(14)


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Jankinatb Kaul ~Ka ,H"ill' Ilf ~ .I I'~ ;,', _ , I\J!l,.ll; ,W" .1\.1 nlU~SEL'F ' E'N 'Q 'U I, ' :, '. I I I1II, < ~ " . . . . . ' , " '

Attention and DO'( concentrationIs the first. requisite ofSelf-enquiry ~ Who am I~Concentration is a forced process:It is a funct ~on of willAn off - sheet of discipline ,=Doing by coaxing,Cajo ing, forcing ourselves,Attention is natural;It happensIt is spontan ODS grace,For it springs from interest,In concentrationObject of attention is boring-No' exciting enoughT 'Q sustain that attention,Parents never exhort childrenTOI concentrateIO n reading comics,O ~ ~n seeing movies,On witnessing T.V~ Programme,On attending sports of their choice/interest.Concentration is invokedWhere sports become profession._1 __ . "" ' " ",. .',: ,_ ,.', ,.":,,' ,'-" .. ',II!!;;.,.. ~Jl" ,~If self-enquiry is i n - crestingI lik d '"1 . 8 ,' 1 .e an adventure trip.It is like a day of holiday.One is attentive during practice-

* S,HEw'bo protects H 'ER d e vo te d s in ge r is IG A YA T R -a u1 4 ( 1 " ~ [ ; ; q : : i j tPftf l til' II I ~1r e i ~ : ,t Jtfll I


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Day ~night and dreaming slateWalking, talking, weeping and laughin,g.,If se~f~t :n .q t l i ry i ' a jobO ne may have to o rce atten tion"It is ' interest that grabs attention,Concentrat ion helps hold On'U nti 1 it is sh ifted 0 :natu r al inter .st.So one has to waitTi 1 1 1 self-enquiry is intere:stingTo ensu r . spontaneity of atten tion-An all-cons ming hob ',YAnd not d uty ~'Duty is 'not a1 l what we enjoy doingAc io n of duty does not spring from love.A . -k yourself firstW hether self- enq uiry is a duty-Something that must be done,No- , Self-enq_.uiry i p' ay ,un, -n adventure,

Something we love and enjoy,Look at a child in sport-Voluntarily playing, involuntarily absorbed," othing can 1 : . - istrac it ,I- Ie m ust play at any cost ..Sel f -enqui ry is not merely a teach r 's instruction.lit is not a doctor's pre c r ip t ion -O ne pil l after breakfast,O ne pil l before bed ,The r e is sp ir it o f wond er in ie l f -enqui ry .It is will to keep in adversity.It is l ike the batt le of Mal1abhtlrata-Fighti ng wi th avid interes t ,Fighting with excitement;


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.....t the sense of drudgery,Ramana n,ce said , -"Work ' nd wisdom go together!'Every moment of intense attentionAssures immediate reward,N atu ral b l iss that enhance" interest,It is not just keeping to prescribr d time,Bu t diving in, al l of a sudd n,At different times of 'the dayEspecially in joy and sor r ow ,Passing th e in ' ensity to enq uiry _ ,'Who am I~Why, Whence do I come, -Keeps the spirit of fun alive ..A surprising situation indeed.It is positive remembranceTha natural ly draws one'To the experience againGetting up f rom. the struggi1eMay 'not mean to resume it..Merely exult in the way God reveals,Make self-enquiry light andjoyousB ,Y recognising clearlyThat 'he very process and fruitionAre made possible enoughBy the grace of Sadguru ,For it is intuition, not intellect,That reveals the marvellous journeyJust as a . 'holiday 'that one can enjoy.Self-enquiry is, indee ~partying all-the-way,It is Gayatri, the song of selfthat everyone sings whenever one loves,

~~ .. ~. ,. .~. ' .." 2 7 )


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Sri Rudram in Saivagan a.s-Dalel!p Thusu

From the vedic" irnes the word Rudra is commonly found, It has gotfour root meanings : (8.) Dreadful, terrific angry ; (b) great o:r lrge: (e)driving away evil; (d) fit to 'be praised, We shall find all the four conceptsentering into the composition of that God . ~ Rudra is mentioned in fivehymns, fu l ly ' in three of them, and along with Soma in anc t er, Rudra 'iso n e o ft h e nature-my hical g o d s o f t h e R ig v ed a , but has on ly aminorplace'in it . Scho la rs think that probably Rud r a represented he sudden anddestructive forces ofthe storm with thunder and l ightning which s t ruck atmen and ca tle, bu 'with a 'healing touch in the end, Indian mythologypersonifying' the forces of nature started from SIO'l~IC'eSof wonder r a n d aweat its mysterious operations as, 'in the cases of the Greek, Norse & othermythologies of the earliest races ofmankind . There was the same attempt,to personify the m in lovely or terrible fo rms andthere can be no doubt thatRudra is one of them,

Most men pass through life umhinking like 'sheep going to a ~]aughter-house. Maya casts a veil of ignorance over man ..Now man's Chief andonly obsession should be with death. The fear 0 ," death i the beginningofwisdom.If man" s spiritual eye should be ' touched, and his vi ion cleared,he woul ee the dance of death and destruction all around ..The seer 0 theRud ram is on , su ch sensi ie sou l on whom the relative. of l i e and deathmake a profound impression.

The firs' Anuvaka consisting of ",), Riks may be styled 8.S the"Anuvaka of t.rror and the be: eeching fo r the d " str uc ion a . sins whichhinder the descent of God's grace for t l lu rn in atio n' ~Struck by the awfulsigh t of the death and destruction in anger" th e votary realizes that Rud r ais just angry on account of his own sins and h bows abjectly before theavengingfigrue, (Rik l ) Rudra and his weapons immediately get pacified,The vo ary prays 0Rudra to protect him hy those very wea ions to protect~ to endr him happy", a word we meet with, often in the Rudrarnsignifying happiness in 'this and. the next world. (Rik 2) The third Rik isthe eounterpar of th holy Gayatri and . may be called as the "Rudra-Gayatri" G od 'has, got two forms ~ '[h ieGhora lonewhich. is Roudrar r r -c -

" '2 8 )


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frightening so long as man. is in a state of Ainana or ignorance, when. th ouniverse is a puzzle _0 him, when 'he knows not himself, 'theworld, o.rGod.Th oth - is a d scribed i ith e Ma duky a.U ishad ~''!I The fou the. Jller one 1.:),;8 escru :_"~nme ., annui ,... pamsna ,- . _ [ I _ c fib,transcendent state whic is Shivam ~ auspiciou and peaceful."

"That form ofthine Rudra 'f Which is auspicious and hurteth not, by'that auspicious for.m irradiate and illumine me" ~ this is the RudraGayatri,

The basic of al l prayers in the world is an app eal to G od l .'0 il lum in :the dark and :tumbling ways of man in . life and to light his steps and :eadbim.

God i s . "Shiva't-> auspicious, and, if he is invoked by "SivenaVachasa' auspicious speech, he will respond land solve the riddle of thewor d !He wi 1 1 make his votary behold the 'world with the 3 r,d spiritual eyeo,n the for .-head 1ike himself Man will ' [hi 'n see the uni verse free from eviland sins and "Sumauasat' friendly and loving towards him,

In - :ik 6 the votary prays that Rud ra may i :n terced with the other Go d son is behalf and destroy his enemies external and internal.

As, a resul of the morning prayer of the votary, he is vouchsafed aco' rnic vision of Rudra. Tlu one princ ipal of intelligence has changeditsel -and. appears as ' tbe universe animate and inanimate,

I

Anuvaka '2 consists of 13 yaju.s, and starts with the invocation"Salutations unto Rudra of the golden arms, unto 'the Lord of quarterssalutations. The tempo is,maintained with, breathle s 'v er se to the end ofAnu aka 9. The parallels to this divine out bun tare found in canto elevenof the Gita=-Visvarupa Darsana by Arjuna, Since Rudra is Senani thecommander o 'the hosts of heaven 'we find his. warrior aspects stressed in .al l th yajus portions,

After introducing Rudra as a warrior it presents him. as,the prince ofthi V,- ,S and cheats. Hindu religion does not shun 0 .glos s over the problem0" . evil, the existence of the mean, the cruel or repulsive aspects of life"Rutra is the Lord not only of the pleasant 1 & praise worthy things, the sunand the moon and the stars, " the green ' t rees and grassy ea rth ." b u t of the


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, h oc r ing and th e terrible, H e is the Lord of various kinds of thievesinclud ing those who areblood thirsty a td kil without mercy ~You can notsa y that Rudra created the fair and the plea: ing alone, Evil , m isery thethings that shock and revolt, th e p ro bl em of evil which can not be devisedL as much a.par t of the 'un iverse 'which god has, created, Rud ra exists intwofold form amOtl ,g these and other undesirables, The pr im ar y m ean in gof the word s thief etc, is th e Jiva form. 'That sinful J iva fo rm , i what isconde rn led in the Shastras, But 'he word s hay ' a meaning (r!M~ef)indicating some thing over and. above the l iter al m ea nin g.

The r : = r ~ ~ here is Isvara, the divine form, Man gains the highestPurshartha, by a contemplation of God in this higher aspec . That is whywith thi . u l timate ~~if in mind, the Rudrarn uses ord inary Laukika lo rwordl y words like thief, ch at and assa r ,s in ~

to be continued

~~~ . . ..- . " .- - .

' i .t '1!14 'ij . .fiji/( - i t E f l T # l 4 rf/(M~ t{ f411{ f 7!WfUT'{ ' I 1 & / ( / 0 J (3i ~I I,Ii 1r~ fq til ' i1~m ,t ,~.qII I1 1M .d~= A C f i T ' l {8h 311:Zfflf.~ I ~ .-('1 ~ - c n T '

a : I "4 t " f l f al!ln 1 1 1 4 ( I ~ I C f l r III&~ I f . C t i ~IFi~ i ! t , < ~iiB ! 6 f i 1 I - o U 1f 1 f E f 1 ~'II $ , + : 4 c h i J l O ll 1 ~~.(l~'~lrl~'-q"W?t[ct~rU~ if ctir~t I ~ ~{q'~'III,( i j t t~~~"it . 3l~(11'-GtH'j iq' l l t" l iI ~ ' & I ~! ,31Iq! f~ it ~'~~hfl l~Cfi Ql~:-{Ulla:itifrr ~u11~lU jl'lr ~ I ~""(~ '~lftld W~ c o r ~ . r e t l tilt 31:14~:q~ tf~ c A l ID U ' R 4 : :d11.... (,tf~#\i l i q tq t1 tttIn fi m~ ~ q ~ " t l f T W' m ~ t4 C f i r i~ q ) \ 1 1 ' 1 " ~ I

t m ~ ' 3 C 4 r ' 6 fu - ~ ~ C i i I q l a r - ( 1 l~ ~ ~ ~ ~ m ~'W~ ~ 3i11(p~r it rrr ~ I'd~Eh'(fi~ 1 1 1 ~ fcf;~,

(30 )


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~ ,~. !trtIf ~ '6~Qlqttf li'"letl(1f : 4 qi~ l a t , " I " ilu 14Httl ffi I( f i t t o n 4 1 , I: II ~ II~3i1@ J I r q l ~ F i , , . . . 'j ~ l A " ' l I : q " t q ~ H ; 4 < 1 ,13j~ 2 1 . : 1 _ ~ .~ ! '1 m f5;l:I ~i e 1 - ~qc f ~f.I~ f 5 . r c f ; ~ 34~1Ill tt~I rfn ('~I'i'r~T:

s a t 1 Q J % '~fl ]~ 3i~lrq ' i f t;j,~q:f~crl '=I~ lfS ' ! .~ ' q ~ - ~ ~ ' B 4 e t l ' ~ l e 1 ' (Ch~I'4' \f { f l qG~ f ~ ) c t - . B l 1 : ' q;) ' :H~ , !~ i r~q l ' w = r r

~ ~ 1 E f ' l f t d4@lJ i ~ l ~ (Sub-divisions) $f!~H , (j;;q J lL fi ( ? l ~ ' " ? 4 "it~~ ( Q q;z)gan t - , Lf( ~ ~~~q ~f4il ,ft 3T~' f1Ch ~ ~~111 ~'U rt1 ~ ~ t~~-t ~1j,~'i'q~~AA,~~wrr, ~~~~Ehql l t 1 " (Cfi~qR'~ql,~~f~) ? J f i T ~ J I3i~r~~I-~;e;:q ill ~e:[Hli(1H''idl~~ ~~~IJ+fI dRii:it'g6fic g3lf ~ ., 3 l ~ 6 f 1 1; : f f i r ~ - ~ ~ f i i 4 ~ ( u . n i o n ) l t ~ e < I ~ g 3 . 1 J t l Cfl~il ~ ( 4 f .h I ! a . = t jE 4 I G Fq;~l\iff ficti'nl~) a: r~~ ~'lill4t!i,-'qlll~~~fuq~ i L u c f ( 1 T - m , ~ ' ~ R n 4 ~ l~:it ' A b f i 2',3lr'~"ZIT ~~~lHGct ~~ it~Efi2: :aTI ~'I

fU(~r:eRfEt'nalfr:~8iq;'~!ff1 c 6 1 - f C 4 i E i . I ( , ~ c f I T 1 1 ' ~ (reality) qir ~~it, 3f'EJ~fq-at1it ~', (~'lrq ~~), ~&p.;u ~ ~*F rm 'Efj'0'TfF~iA tr~~ , . 1 1 " ~'-.I ~ s a n ~ , i t " ,t=i:tlll:~~ ~I~e (doub ts ,ftiitaq H T E tf f i ~ 'l'ii{tlflilC,hHI'1!ItI''l1l , IU .fin en ;1 1 C li rq~ ,~ ' t t ( ,et IfjlP hf : tW I( I '" I '.' 'Iiijj' qr f f I 1 e n - , :l lfffi "til ttl tti'lI I ~ II'PIie J 1 i 1 ; : g ; q Ii ill'llr fin 1 8 1~,I d ' [ =1 u F f J I , 6h I :

~ '. ~ I~' ~ i t l ~ ,fi.....= t i \. . . .._ ~ ~ ~ . . . , 1 iih iff In "iR " ' I I " r ' " ~ IT n r i i r r r r ~ ~ ~ ,q~',,~.:,,...i h ~ ' . , " I I I " ' T ' q I' I I ) : II I. '~,

31;qq~ ~ ~~ ~(BUIf f f t f 1 " i 1 B 1 n: ' f E n ~? ~ ~III n t , i~ C 1 r'f4 (fl t c 4 1 ) ? f f l 1.' c r r ' i 9 b u e ' " f ~ ' ~ 1 ' ? l 3 1 R I ~ ; ~f~ 'c r r? ~Cff~, i f f f i ~Jq l r46h ' f ? ~~rq~4~' e r r 31 fq~fEi; ~I~,~I f f = i i 1 f~C f i I: ? ihti I~ti 3i '1 i i : f i ' e n ? 1 % " iff -~P m f d i ~q if;' i ?t.~~'~lliJI'I ~; ~:~~~i~q itm- ' ~ *~ 3ltm~ ~ tiN( 41~q ~~ f $ ! T r i f ' ~ c f : ~ cUf(iq'if, O tT 31 ' j, t 1 < ' H ~ C f i T ~{q q;qi i? ~ti~'~IZi ~ , , ~ r i t s q i~q m E f Q I I q 6 1 d,echl1:i~2f' ~ t? ~{att1~' * . 3ljfU(-;:p!f I f : : c f I F C ~ 1 0 ) ~ f E N m ~ ~ '1! ' . I I i;itf 1 1~ lFf if i l f l I l ~ (3 i jtH (1 tq) ~ ( 6 1 ~

( 31 )


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if ,~ (established) t? ~ f t rU - R ~ ~Wlf ' i t " 1 ~ 3ijt1{ d fC f 31 1 t1 J I 31 (1 1'~lt ~ f~ ' ' 'II~ f \i'I] d 1 ~ tfr;" ,I f m a T f C J I T ~ ' ~ ~ 3 f jo { t 1 r q c ~ ~ ~ " 2 Jt? ~ ~ ~ if cnf (~ j'd{ MSI ) ~ ~t? fii~n~.iiiit~H a tR3 T ~ ; o e : F~Ulr~6h~'t I T ~ (~j"d~ f 1 t i i 4 ~ ) ~ J 3 ~ G f ~ c i f l f l C f 1 l l = t q W ; ' 7 f f i : rcf; ~Ajrfff, ~\ 'lfttt q~ - q ~1 ;Iijl l 3 t2 f~ 11 '~ ? iftII~G f O ~f4e fi'$4 # \ 14 iff t1 'l:'i 11 i?

f C f ; ~ 4 d t " q ' t f l ' ~ ~?'~ - rl fi f. ; ~ l [ O f 'fU q ;q ~ l~dl~4 ~f6I; ~-rnq(1"1! (41r4ffir fm;f ~ ~ t) ~1W f lR ~ ' T . I ~ ' i 1 i

~ 1 t ' i 1 c i f ~ ~ ~m ~ l :W f t t,tl'tit ( 1 '1 ~ _ , ' e n w a : r f f i~ftI q l it if e F ; ' ~ - r I e t e : < I ' F i 1 6 h C S 1 1 I ' ~ q ' t1~ ?~rfln ~P ; : : ( 1 1 l 1 C f i i l ( 6 1 u f f l l 1 E ' ~ I fffi E l i ) t i r ' "RR~ '

1 i P f t? ~ 3'1ci(l~ RiA -ij t 3 l '" ir ~ '1;1' ~Cfil ~ ~1{)169fi l f .q tlij' " i t l ? I C f i ~l a T " ti l e n q :it ,~I


35/51

3iFt1if i i iUI ~-q"{'!fIi:~l'~ 'll1'tlf" ; ; r J : f C f l qt(q, Hf6I q h ) ~ &l1'i~ q~dl't~~ i i I , l = i 1 c f i t ~~t1 ~~II tl~U11 ~fq;'lJl,'~'~ ~ qitltR nfit fh5ft '~ 11ffj001 tt"tE I ~ I I ,~1 " ~ f t . t 6 ' Q i if'wfnfRdl {~;r(Establi hme rt) Cfi j~ f t r i ? l C l i 'f l 4 : l i l ' [ I E I n " l f i l 2h,'6dr'~ I' NtllFrq C h i ~di t f n ~versal energy) ~ ' i e 1 ! t q " ' : 1 ~ 1 1 4cfij alIil if 3 1 i J fJ Q T ' ~ a tR w " f i j 1 f J I 'F~, f i 1 ~ ~ ' ~ if ~ ~ f V r c r ritW i 1 1 c t , q (in' b) 'IriM 'E fi~:~ ~ ~ '= 9q lrq~ ~ ~ ~'~ 1 U ' ,~aU ~ amf i o f ; t1 ~ i q~-~~q,q;~~'f.fll'0 I,~ a :H' lR tr( '1 E t 1'l~ '~ '~ \ &{l(~ ~ " l l ~ '1 : ( '~~ q u f y : ~11~ : [) I ~~ I ' . h ' l , ~ I ' = 'c fil~ ' ~ ~~ (0I~~fc t1~~ I a : r r If{'~ ~ ~ m~C h ,c f.l1 4 '"1 '~ ~ ~ ~' " , i l l ~ Ilil ~ ,~ 8il(t'q" if ain ~ 1R m dQi~''di t~ ~ & \- ,~C( ' t'(1 : " I \'1C i1 I r t1q- -~ 'atlrtifiq'tj ~~lf q ~ 1 \lilt'll il1R , ~ 141 ~ "h$RI\JIc f i r 3Uin ~i f$l'f[ ~ q ~ 1 qlq~ 'q;)'~ ~'n - 2 f i ' m~ '\ffl~~I'~ ,:q~ftl(1 , C f l i 1 j f & i:=t"ttlf't I i ; . t 314;fl, \ii 1 1 '~ ~ Q 1 ' t ? i ' 4 1 '~ a T t l it 1~TM n C f;T ~' a : r q 11'~ 3i{1i~~~ t1

(~'~It1 ~i~) '1ct l(ii ,~if~"9l ~all ~{1~Et'1f q\~t1l~wif~$~t' "6I !~P1~Iq~d~ ~ -31~ ~ cf; ~ if 6 i f ' U ' q i F d " i t f l : - ~ f {l1 Cfi ~ft1q" it '~: 'g 'q 1 r c t f l 2 f i ' a ~ ~ itfIlf ' i ~ rQ R'{d f ~ ; 1 t F f t f i g n - ~ q ~ 'e i I~~ I ~ '~& 1 u 4 t fE h 'i I - i t- ~ ' l t I q i f a l it'fmr ~ :itt ~ '~m ' ~ ~ ' " I !f ~ ~ { 2 u f ~ r 4t1 '~~'~ q~~ ~ ~ m e r f l f C 4 1 It i~ C f 1 f 8 (i ' i_q- e m r am 3 1 f f i ~ m ijq'~ Ji~(1[aif-,~'~~f$.iif~, ~ f q ; : E U < ~ a i 1 t t l ~ 't -mtr ~111'a l R : . 3 i q o f - i l l f ' ~q? r ~mq1 1 f f i ' ~ I TR ' " f fI i' ~ c f i T u~:' ji ~ c f i T 3ii~$q : ;~ 1 1 1 fitl r f ~ l~ ' c t i n r C f il : 6 i I~f r \ i l l ,q,~1{l~i 1 C f i T 4 '1 ; ; q till i f c f ; " t f ; , q f :. 1 ~ t1 t i 4 , ~ c l 5 f i (ftT~d l tE i ti'th 'tfij~Q l ll r H '~ $t = q f 9 n c R t ~' t t J r : n ' ~ qit O i lj~E ; q ' lJiq O r i t : 1 r ~ '~f ' ' ' I : i ' 1 , l l \iU e r C f i ? I I ~ft~ d ~ " i t ' H O h { ~ t 1 t t 4 , ' n d h ' c f i t am - a tl(erW{ ffrq~ ' tm,tU I ~ i4,i fl , ( 3i (f~q ; T m~ r f t : I l t (@'i1F m ' ' m ' d~:J" m~aajll~ fi ~~

, C f ! 1 1 1 ~ P 1q lr4 ,~~ ' ~ 3ijtR: tel ~ ! ) i l l ' f t f t r ' m f f i r ~ ?~-~ ~~~lt1I~,'j~(CUI~'1~t'l tt(ql~A1~~lq~~'U 'if~ ' q A f ' "3 1 2 1 lq, I ~'tq- ~ "* 4 d ; : ; = ; t ~'tqf2f it ' I A 2 m q [ ~ ' I ' ~ , ~ ~ I~ q;r " 0 I re t , q ' ~'I,

3l~'fttlll u'iti{ 'fQerr?'fa; e r r ' ~'I fffi I I, I I fill iii,'!?- . . . . .~

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Malini July 1997